English
Because the self-image is non-image, the person-image, sentient being-image, and life-span-image are non-image.'", "'Why is that? Because leaving behind all forms (sarva-dharma, the appearance of all things) is called all Buddhas (Buddha, enlightened ones).'", "After Subhuti understood, he was both delighted to hear the Dharma and saddened that he realized it so late. Therefore, his joy turned to sorrow, as if remembering something forgotten. How could he suppress his tears and speak to the Buddha? He praised, 'Rare indeed, World Honored One.' The previous praise of rarity was from the perspective of liberating sentient beings; this praise of rarity is from the perspective of the Buddha's teaching. The profound sutra spoken by the Buddha is not only the emptiness of self (pudgala-śūnyatā, the realization of the emptiness of 'self'), but also the emptiness of Dharma (dharma-śūnyatā, the realization of the emptiness of 'Dharma'), and even the appearance of prajna wisdom is empty. Hearing such a sutra of the emptiness of both self and Dharma, and being able to generate faith, believing that there is no other Dharma besides this, and that there is no Dharma-image to be attached to within it, one can see the true nature, standing alone, shining everywhere, manifesting on all things. Once suchness arises, in the Dharmakaya (dharmakāya, the Dharma-nature body of the Buddha), it possesses countless qualities of self-nature like the sands of the Ganges River, naturally fulfilling and accomplishing everything, all being the ultimate truth (paramārtha-satya, the highest truth). If there is even a slight Dharma to cling to, one will fall into illusion. Therefore, he quickly changed his words, saying, 'This suchness is not form, not non-form, not neither form nor non-form, not both form and non-form.' The Tathagata said earlier that if one sees all forms as non-forms, one sees the Tathagata, precisely saying that this non-form is suchness. Subhuti, arriving at this point, felt even more that pure faith is difficult to generate, fearing that people in the Dharma-ending age would not be able to believe, wanting to encourage and exhort future people, so he said, 'I now hear this sutra, personally receiving the Buddha's teachings while the Buddha is in the world, believing without doubt, understanding...'" ] } ``` -------------------------------------------------------------------------------- 而不惑。受而不逆。持而不忘。不足为难。惟当末法无佛之世。不能亲承佛慈提命。但凭文字。得闻是甚余经典。而信解受持。是则真为第一希有也。此信心清净的人。四相俱无。为他信心清净。实相即是非相。五蕴本来空寂。我相即是非相。彼此元来绝待。人相即是非相。万象一法所印。众生即非众生。亿劫不出刹那。寿者即非寿者。四相所以不烦断灭。而当体全空。由是见一切色。闻一切声。尽是无为真佛放光现相处。不复可以相名之矣。相即是佛。一切诸相。即名诸佛。善财入一毛孔。过不可说世界。见微尘数佛。便是此证。 佛告须菩提。如是如是。 佛印可须菩提所解。重言如是。深然其言也。 若复有人。得闻是经。不惊不怖。不畏。当知是人甚为希有。 空生既深解。如来便要他实实去行六波罗蜜。离相起行。便是不思议境界。有许多可惊可怖可畏处。故将劝行六度。先以不惊怖畏发起。言是经净信。说到离一切相的田地。也大难承当。若复有人。得闻是经。初闻之而言下坦然。不作惊异想。继思之而心下帖然。不作恐怖想。终修持之。而荷担毅然。不作畏缩想。当知此等人。即是最上根器。直到彼岸。而为希有之人。 何以故。须菩提。如来说第一波罗蜜。即非第一波罗蜜。是名第一波罗蜜。 此不惊怖畏之人。何以便称希有。以此经名为般若。六波罗蜜中。般若是正因。余五度为助缘。如来说般若。是第一波罗蜜。以法身最大最无上。惟般若能成就法身故。所以信此般若功德。人 ```json { "translations": [ "现代汉语译本", "不感到迷惑。接受而不违逆。保持而不遗忘。这并不算难事。唯独在末法时代，没有佛陀住世（公元后），不能亲自承受佛陀的慈悲教诲，只能凭借文字，得闻这些甚深的经典，并且信解受持，这才是真正第一稀有的事情。这种信心清净的人，四相（我相、人相、众生相、寿者相）都已消泯。因为他的信心清净，实相（事物的真实面貌）即是非相（不是我们通常认为的表象）。五蕴（色、受、想、行、识）本来就是空寂的，我相即是非相，彼此本来就是绝对的对待关系。人相即是非相，万象都是一法所印证的。众生即非众生，亿劫也不离刹那。寿者即非寿者，四相所以不需要断灭，而当体就是全空。因此，见到一切色，听到一切声，都是无为真佛放光现相之处，不可以再用‘相’来称呼它了。相即是佛，一切诸相，即名为诸佛。善财童子进入一毛孔，经过不可说的世界，见到微尘数佛，便是这个证明。", "佛告诉须菩提（佛陀的弟子）：‘是这样的，是这样的。’", "佛印可了须菩提（佛陀的弟子）的理解，重复说‘是这样的’，深深地赞同他的话。", "‘如果又有人，得闻这部经，不惊慌，不恐惧，不畏惧，应当知道这个人非常稀有。’", "须菩提（佛陀的弟子）既然已经深刻理解，如来（佛陀）便要求他实实在在地去修行六波罗蜜（布施、持戒、忍辱、精进、禅定、般若）。离开对‘相’的执着而生起修行，便是不可思议的境界。因为有许多可惊、可怖、可畏之处，所以将劝人修行六度，先从不惊、不怖、不畏开始。说这部经清净而可信，说到离开一切‘相’的境地，也太难承担了。如果又有人，得闻这部经，初闻之时便坦然接受，不作惊异之想；继续思考，心中平静安稳，不作恐怖之想；最终修持，而荷担重任，毅然决然，不作畏缩之想。应当知道这样的人，就是最上根器，能够到达彼岸，是稀有之人。", "‘为什么呢？须菩提（佛陀的弟子），如来说第一波罗蜜（般若），即非第一波罗蜜（不是我们通常理解的般若），是名为第一波罗蜜（是名为般若的真实智慧）。’", "这种不惊、不怖、不畏的人，为什么便称得上稀有呢？因为这部经名为般若（智慧），六波罗蜜（布施、持戒、忍辱、精进、禅定、般若）中，般若是正因，其余五度为助缘。如来说般若（智慧），是第一波罗蜜（最殊胜的），因为法身最大最无上，只有般若（智慧）才能成就法身。所以相信这种般若（智慧）的功德的人", "english_translations": [ "English version", "And not be perplexed. Receive without resisting. Hold without forgetting. This is not difficult. Only in the Age of Degenerate Dharma, when there is no Buddha in the world (After Christ), unable to personally receive the Buddha's compassionate teachings, relying only on the written word, to hear these profound scriptures, and to believe, understand, receive, and uphold them, this is truly the most rare and precious thing. Such a person with pure faith has eradicated all four characteristics (self, person, sentient being, and lifespan). Because of his pure faith, the true nature (the true appearance of things) is the non-characteristic (not the appearance we usually think of). The five aggregates (form, feeling, thought, volition, and consciousness) are originally empty and still. The self-characteristic is the non-characteristic, and they are originally in an absolute relationship. The person-characteristic is the non-characteristic, and all phenomena are sealed by one Dharma. Sentient beings are not sentient beings, and countless eons are not separate from a moment. The lifespan-characteristic is the non-characteristic, so the four characteristics do not need to be extinguished, but are entirely empty in their essence. Therefore, seeing all forms and hearing all sounds are all places where the unconditioned true Buddha emits light and manifests appearances, and they cannot be called 'characteristics' anymore. Characteristics are the Buddha, and all characteristics are called Buddhas. Sudhana (A youth who sought enlightenment) entered a pore and passed through unspeakable worlds, seeing countless Buddhas, which is the proof of this.", "The Buddha told Subhuti (Buddha's disciple): 'It is so, it is so.'", "The Buddha approved of Subhuti's (Buddha's disciple) understanding, repeating 'It is so,' deeply agreeing with his words.", "'If there is someone who hears this sutra and is not startled, not frightened, not afraid, you should know that this person is very rare.'", "Since Subhuti (Buddha's disciple) had deeply understood, the Tathagata (Buddha) asked him to truly practice the Six Paramitas (Generosity, Discipline, Patience, Diligence, Meditation, Wisdom). To arise practice by leaving attachment to 'characteristics' is an inconceivable state. Because there are many startling, frightening, and fearful places, so to encourage people to practice the Six Perfections, start with not being startled, frightened, or afraid. Saying that this sutra is pure and trustworthy, reaching the state of leaving all 'characteristics' is too difficult to bear. If there is someone who hears this sutra and accepts it calmly at the first hearing, without thinking of being surprised; continues to think about it, with a calm and stable heart, without thinking of being frightened; and finally practices it, bearing the heavy responsibility resolutely, without thinking of shrinking back. You should know that such a person is of the highest caliber, able to reach the other shore, and is a rare person.", "'Why is that? Subhuti (Buddha's disciple), the First Paramita (Wisdom) spoken by the Tathagata (Buddha) is not the First Paramita (not the wisdom we usually understand), it is called the First Paramita (it is the true wisdom called Wisdom).'", "Why is this person who is not startled, frightened, or afraid called rare? Because this sutra is named Prajna (Wisdom), and among the Six Paramitas (Generosity, Discipline, Patience, Diligence, Meditation, Wisdom), Prajna (Wisdom) is the direct cause, and the other five are supporting conditions. The Tathagata (Buddha) said that Prajna (Wisdom) is the First Paramita (the most supreme), because the Dharmakaya (Dharma body) is the greatest and most supreme, and only Prajna (Wisdom) can achieve the Dharmakaya (Dharma body). Therefore, those who believe in the merit of this Prajna (Wisdom)" ] } ``` -------------------------------------------------------------------------------- 品。俱成第一。然此般若。无处所可住。无照用可寻。拟思即错。动念即差。尽十方世界。求一般若体相不可得。尽十方世界。求一不是般若行相处。亦不可得。本无第二。何有第一。此第一。是对余五波罗蜜言。而说六度总一般若。以起下忍辱布施。一切离相之意。 波罗称彼岸。于中十种名。一布施。二持戒。三忍辱。四精进。五禅定。六智慧。七慈。八悲。九方便。十不退。是名十种波罗蜜。解空自性。名第一波罗蜜。 须菩提。忍辱波罗蜜。如来说非忍辱波罗蜜。是名忍辱波罗蜜。 六度中。最难离相者。无如忍辱一度。被人毁害曰辱。我能安受曰忍。然见有辱可忍。即不能忍矣。此忍辱。原从般若而出。本源之心。寂然不动。远离分别。泯绝能所。即忍辱非忍辱。所以名为忍辱波罗蜜耳。 何以故。须菩提。如我昔为歌利王。割截身体。我于尔时。无我相。无人相。无众生相。无寿者相。 何以故。我于往昔节节支解时。若有我相。人相。众生相。寿者相。应生嗔恨。 忍辱。实实有此事相。何以言非忍辱。只为能离四相故。如来因引己事明之。如来昔为忍辱仙人。遇极恶王。出游山中。王妃乘王寝。来礼仙人。王怒。问得四果否。答不得。我常修忍辱道。王即割截仙人。先斩两臂。次及两足。后及耳鼻。四天王瞋怒。雨沙砾石。王惧忏悔。仙言我心无瞋。身即平复。王乃皈信。当是之时。如来身被割截。而外不见能割之人。内不见有所割之我。人我中间不见种种差别之众生。一刹那间。 ```json { "translations": [ "现代汉语译本：", "品。都成就第一。然而这般若（Prajna，智慧），没有固定的处所可以停留，没有可以寻找的照用。想要思量就错了，一动念头就偏离了。即使穷尽十方世界，也无法找到一个具体的般若的体相。即使穷尽十方世界，也找不到一个不是般若行相的地方。本来就没有第二，哪里来的第一？这个第一，是相对于其余五波罗蜜（Paramita，到彼岸）而言的，总说六度（布施、持戒、忍辱、精进、禅定、智慧）都包含般若，以此来发起下面的忍辱、布施，一切都离相的意义。", "波罗（Para）的意思是彼岸。其中有十种名称：一是布施，二是持戒，三是忍辱，四是精进，五是禅定，六是智慧，七是慈，八是悲，九是方便，十是不退。这叫做十种波罗蜜。理解空性的自性，叫做第一波罗蜜。", "须菩提（Subhuti）！忍辱波罗蜜，如来说不是忍辱波罗蜜，所以才叫做忍辱波罗蜜。", "在六度中，最难做到离相的，没有比忍辱这一度更难的了。被人毁谤伤害叫做辱，我能够安然接受叫做忍。然而如果认为有辱可以忍，那就不能算是真正的忍了。这忍辱，原本是从般若中生发出来的。本源之心，寂然不动，远离分别，泯灭能忍和所忍。就是因为忍辱非忍辱，所以才叫做忍辱波罗蜜啊。", "为什么呢？须菩提！就像我过去做歌利王（Kali Raja）的时候，被割截身体。我在那个时候，没有我相（Atma-samjna），没有人相（Pudgala-samjna），没有众生相（Sattva-samjna），没有寿者相（Ayusmat-samjna）。", "为什么呢？我在往昔被一节节肢解的时候，如果我有我相、人相、众生相、寿者相，就应该会生起嗔恨。", "忍辱，确实有这件事实。为什么要说不是忍辱呢？只因为能够远离四相的缘故。如来因此引用自己的事迹来阐明。如来过去做忍辱仙人的时候，遇到极恶的歌利王出游山中。歌利王的妃子趁歌利王睡觉的时候，来礼拜仙人。歌利王大怒，问仙人是否证得四果？仙人回答没有证得，只是常常修习忍辱之道。歌利王就割截仙人，先斩断两臂，然后是两足，最后是耳鼻。四大天王瞋怒，降下沙砾石块。歌利王害怕忏悔。仙人说我心中没有瞋恨，身体就立刻恢复了。歌利王于是皈依信服。在那个时候，如来的身体被割截，而外不见能割之人，内不见有所割的我，人我中间不见种种差别的众生，在一刹那间。" ], "english_translations": [ "English version:", "Chapter. All achieve the first.